JIMMY SNOWDEN
I finished reading “Abraham’s Four Seeds: A Biblical Examination of the Presuppositions of Covenant Theology and Dispensationalism” by John Reisinger about 2 months ago and have been wanting to review it ever since. The subtitle of the book sort of fools the reader into thinking that this book might be quite difficult to trudge through, but that really is not the case. Reisinger has a wonderful ability of communicating complicated theology in a simple way. I must say as well that much of what Reisinger says will be difficult to understand if one does not possess at least a cursory knowledge of what Dispensationalism or Covenant Theology teaches. However, he has provided a brief explanation of the basic tenets of these two systems of theology in the first two appendices at the end of the book (and as I will advise later, it is profitable for the reader to read the two appendices before beginning the book no matter the reader’s prior knowledge of Covenant Theology and/or Dispensationalism)
In this book, Reisinger sets forth to prove that both Covenant Theology and Dispensationalism are biblically unfounded as systems of theology. On page 6 he explains his purpose in writing the book;
“It is my goal to clearly demonstrate that the starting points of both Covenant Theology and Dispensationalism, considered as ‘Systems of Theology,’ are not established with the Word of God but with logic applied to previously accepted theological concepts that may or may not be true.”
Reisinger does not doubt that both Covenant Theology and Dispensationalism have their strong points, but his major premise is that neither of these two systems, as systems, are biblically coherent.
As can be seen from the title of the book, Abraham’s Four Seeds, Reisinger sees that the center of this debate revolves around one’s interpretation of the “seed” that God promised Abraham in Genesis 12:2, 7; 13:15; 17. He even goes so far to suggest that “All of Scripture from Genesis 12 to the end of the book of Revelation is the story of Abraham and his ’seed’ as that seed relates to the rest of mankind.” (pg 1)
The big question which God seeks to answer throughout Scripture is who the seed (or offspring) of Abraham refers to, and how one can be in that number. Reisinger sets forth to prove that the seed of Abraham has four different referents in the Scriptures–hence the title of his book, Abraham’s Four Seeds. He asserts that the promised seed of Abraham refers to:
1. The Natural seed; which “includes all physical children, Isaac and Ishmael, Jacob and Esau, Jews and Arabs”
2. The Special natural seed, which includes “the nation, or children, of Israel, all of the physical seed of Jacob and his twelve sons”
3. The Spiritual seed, which includes “all believers of all ages”
4. The Unique seed, which refers to “Christ the Messiah.” (see pg 14)
One might ask; Why in the world would Reisinger focus on God’s promise regarding seed (or offspring) to Abraham in an attempt to expose the unbiblical presuppositions of Covenant Theology and Dispensationalism? Reisinger explains just the reason on pg 94!
Both the Dispensationalists and the Covenant Theologian want to bring the promise of Abraham and his seed into the present age in a physical sense via the lineage of their physical children. They both insist that the promise made to Abraham and his seed is an unconditional covenant and is therefore still in effect for physical seeds.
He explains further;
The Dispensationalist naturalizes the seed to mean physical Israel, and the Paedobaptist naturalizes the seed to mean the physical children of believers. The Paedobaptist wants to make the Abrahamic covenant to be a special covenant with believers concerning the salvation of their physical children that is still in effect today. The Dispensationalist wants the same covenant to be a specific covenant still in force with Jews concerning the land of Palestine. In the end, the Paedobaptist does exactly the same thing with Abraham’s seed as the Dispensationalist! He merely does it for a different purpose.
Reisinger makes no bones about the fact that the “the natural seed” and “the special natural seed” play a lesser role than do “the spiritual seed” and “the unique seed” in the fulfillment of God’s promise to Abraham, suggesting that God purposed the “the natural seed” and the “special natural seed” to foreshadow, and thus be a type pointing forward to and anticipating the spiritual and unique seed promised to Abraham. (see pg. 32) After all, this is what Paul seems to suggest in Galatians 3:16 and 29.
3:16 Now the promises were spoken to Abraham and to his seed. He does not say ‘ and to his seeds,’ as though referring to many, but and to your seed, referring to one, who is Christ… 3:29 And if you are Christ’s, then you are Abraham’s seed, heirs according to the promise. (HCSB)
Although Reisinger suggests that the physical nation of Israel plays a lesser role in the fulfillment of God’s promise to Abraham regarding seed (or offspring) than does the “spiritual” and “unique” seed, he does not downplay the fact that physical Israel is still (and always be) “a people with God’s peculiar mark upon them” (pg. 44) He explains;
“I personally believe that Israel, as a people, is still a unique people in God’s purposes. However, as a nation, they do not have any spiritual or eternal purposes independent of the church. God does not have two peoples, two programs, two eternal purposes, two gospels, and he most certainly does not have two separate brides for his Son (Eph. 2:11-22).” (pg. 44)
The basic conclusion laid forth by the author is that both Covenant Theology and Dispensationalism (as logical systems of theology) seem to miss the boat when it comes to discerning the overall message and theme of Scripture. He suggests that the Gospel is the fulfillment of the promise given to Abraham regarding offspring. He says;
The preaching of the Gospel is nothing less than telling the story that (1) the promised seed of Abraham has finally come; (2) God has fulfilled, in Christ, all of the promises made to Abraham and his Seed; and (3) now those same promises are being fulfilled in all those that are united to that true Seed, Christ, by a living faith. (pg 67)
Without a doubt, all of God’s acts of redemption (including the redemption wrought in Christ) has a direct relationship to this promise made to Abraham. Reisinger considers the hermeneutical errors in the approach of both Dispensationalists and Covenant Theologians to be foundational. He says, “If our starting points are wrong, then everything that totally depends upon that foundation is also suspect.” (pg 6). So, you ask, “What is at stake? Who cares if Dispensationalists and Covenant Theologians have misunderstood the nature of the promises God made to Abraham and their fulfillment?” Consider what Reisinger has to say to this:
Dispensationalism cannot get Israel and the church together in any sense whatever, and Covenant Theology cannot get them apart. Dispensationalism cannot see that the church is the true Israel of God and the fulfillment of the promises that God made to Abraham and the fathers, and Covenant Theology cannot see that the church, as the body of Christ, did not, and simply could not, exist in reality and experience until the personal advent of the Holy Spirit on the Day of Pentecost. Dispensationalism insists that Israel and the church have totally different promises and destinies (one earthly and the other heavenly), and Covenant Theology insists that Israel and the body of Christ are equally the same ‘redeemed church under the same ‘covenant of grace’ and governed by the same identical ‘canon of conduct.’
Dispensationalism drives a wedge between the OT and the NT and never the twain shall they meet as specific promise (OT) and identical fulfillment (NT); and Covenant Theology flattens the whole Bible out into one covenant where there is no real and vital distinction between either the Old and New Covenants or Israel and the church. (pg 19)
So what is at stake? He continues; “We will never understand either the biblical history of redemption or the relationship between the two major covenants of Scripture” until we accurately understand the nature of the promises God made to Abraham and their fulfillment. (pg. 20) There is definitely more at stake than just a simple lack of intellectual understanding. Thus, it would be foolish (at the very least) to consider the debate waged by Reisinger to be a battle for speculative theology! A failure to understand the relationship between the covenants can result in a works-based, law-oriented pursuit of holiness (see pgs. 72-73), a false assurance of salvation (see pgs. 77-81); a blurring of the lines regarding which promises God has made that we can claim for ourselves (see pgs. 83-95), and a tearing apart of the “new humanity” created by God through the redeeming work of Jesus Christ (see Ephesians 2:11-22 and Colossians 3:9-11), a “new humanity” consisting of both Jews and Gentiles (see pgs. 104-105). The implications of both Covenant Theology and Dispensationalism are quite astounding, to say the least.
Conclusion (and a suggestion and a final word)
Without a doubt, this short book review does not do justice to the book. The importance of the discussion pertaining to the promises God made to Abraham is of utmost importance not just in the realm biblical studies, but also in the life of every believer. The study of the covenants of Scripture and how they relate to each other is arguably the most theologically and exegetically determinative studies in the Bible. If our foundational doctrine is bad, so will be almost everything else that flows out of it. If I were rating this book at Amazon.com I would definitely give it a full 5-star rating. Abraham’s Four Seeds is a must read for all those desiring to dig deep into God’s word. Abraham’s Four Seeds is a short, accessible book worthy of your time. The most wonderful aspect of this book is that Reisinger does not merely tear down the faulty foundations of Covenant Theology and Dispensationalism; he doesn’t leave the reader suspended in mid-air without an alternative. Reisinger surely does dismantle both systems of theology, but he then, as a master theologian, builds a firm, biblical theology in its place–a theology which keeps Jesus at the center of God’s redemptive work, provides the believer the needed tools for reading the Scriptures with accuracy, and motivates the believer to live Spirit-empowered lives to the glory of God.
I will caution you, however, to read the two appendices (in which he lays forth the basic tenets of both Covenant Theology and Dispensationalism) at the end of the book before delving into Chapter 1. In order to understand much of what Reisinger says you must understand what he is speaking against. After all, he defines what he considers to be a correct approach to the Scriptures by way of contrast. If you don’t get the contrast you will not be able to get an adequate view of his proposed solution. And it really doesn’t matter if you think you already know what Dispensationalism and Covenant Theology is. Reisinger is fair in his description, but you must understand how he views both Covenant Theology and Dispensationalism if you expect to follow him adequately. In other words, it will only help you if you start your journey through Abraham’s Four Seeds by reading the first two appendices first. Now get it and read it (discerningly, of course)!
If you want to buy this book, click here.
Finally, I must add that the passage which seems (at least to me) to most poignantly expose the faulty foundations of both Covenant Theology and Dispensationalism is Galatians 6:15; “For both circumcision and uncircumcision mean nothing; [what matters] instead is a new creation.” The children of the promise (see Galatians 4:21-31) are not evidenced by their physical lineage (which Dispensationalists argue) or by the faith of their parents (which Covenant Theologians argue), but rather by the regenerating work of the Holy Spirit in their own lives which results in a visible trust in Christ alone for salvation and repentance.
--------------------------------------------
Book Review: “Abraham’s Four Seeds” by Jimmy Snowden
[About the author: Jimmy Snowden serves as pastor for preaching and vision at Sovereign Grace Fellowship located in Boscawen, New Hamphshire. Visit his blog at BibleCreed.com or the church site at SovGraceNH.com]
.
In this book, Reisinger sets forth to prove that both Covenant Theology and Dispensationalism are biblically unfounded as systems of theology. On page 6 he explains his purpose in writing the book;
“It is my goal to clearly demonstrate that the starting points of both Covenant Theology and Dispensationalism, considered as ‘Systems of Theology,’ are not established with the Word of God but with logic applied to previously accepted theological concepts that may or may not be true.”
Reisinger does not doubt that both Covenant Theology and Dispensationalism have their strong points, but his major premise is that neither of these two systems, as systems, are biblically coherent.
As can be seen from the title of the book, Abraham’s Four Seeds, Reisinger sees that the center of this debate revolves around one’s interpretation of the “seed” that God promised Abraham in Genesis 12:2, 7; 13:15; 17. He even goes so far to suggest that “All of Scripture from Genesis 12 to the end of the book of Revelation is the story of Abraham and his ’seed’ as that seed relates to the rest of mankind.” (pg 1)
The big question which God seeks to answer throughout Scripture is who the seed (or offspring) of Abraham refers to, and how one can be in that number. Reisinger sets forth to prove that the seed of Abraham has four different referents in the Scriptures–hence the title of his book, Abraham’s Four Seeds. He asserts that the promised seed of Abraham refers to:
1. The Natural seed; which “includes all physical children, Isaac and Ishmael, Jacob and Esau, Jews and Arabs”
2. The Special natural seed, which includes “the nation, or children, of Israel, all of the physical seed of Jacob and his twelve sons”
3. The Spiritual seed, which includes “all believers of all ages”
4. The Unique seed, which refers to “Christ the Messiah.” (see pg 14)
One might ask; Why in the world would Reisinger focus on God’s promise regarding seed (or offspring) to Abraham in an attempt to expose the unbiblical presuppositions of Covenant Theology and Dispensationalism? Reisinger explains just the reason on pg 94!
Both the Dispensationalists and the Covenant Theologian want to bring the promise of Abraham and his seed into the present age in a physical sense via the lineage of their physical children. They both insist that the promise made to Abraham and his seed is an unconditional covenant and is therefore still in effect for physical seeds.
He explains further;
The Dispensationalist naturalizes the seed to mean physical Israel, and the Paedobaptist naturalizes the seed to mean the physical children of believers. The Paedobaptist wants to make the Abrahamic covenant to be a special covenant with believers concerning the salvation of their physical children that is still in effect today. The Dispensationalist wants the same covenant to be a specific covenant still in force with Jews concerning the land of Palestine. In the end, the Paedobaptist does exactly the same thing with Abraham’s seed as the Dispensationalist! He merely does it for a different purpose.
Reisinger makes no bones about the fact that the “the natural seed” and “the special natural seed” play a lesser role than do “the spiritual seed” and “the unique seed” in the fulfillment of God’s promise to Abraham, suggesting that God purposed the “the natural seed” and the “special natural seed” to foreshadow, and thus be a type pointing forward to and anticipating the spiritual and unique seed promised to Abraham. (see pg. 32) After all, this is what Paul seems to suggest in Galatians 3:16 and 29.
3:16 Now the promises were spoken to Abraham and to his seed. He does not say ‘ and to his seeds,’ as though referring to many, but and to your seed, referring to one, who is Christ… 3:29 And if you are Christ’s, then you are Abraham’s seed, heirs according to the promise. (HCSB)
Although Reisinger suggests that the physical nation of Israel plays a lesser role in the fulfillment of God’s promise to Abraham regarding seed (or offspring) than does the “spiritual” and “unique” seed, he does not downplay the fact that physical Israel is still (and always be) “a people with God’s peculiar mark upon them” (pg. 44) He explains;
“I personally believe that Israel, as a people, is still a unique people in God’s purposes. However, as a nation, they do not have any spiritual or eternal purposes independent of the church. God does not have two peoples, two programs, two eternal purposes, two gospels, and he most certainly does not have two separate brides for his Son (Eph. 2:11-22).” (pg. 44)
The basic conclusion laid forth by the author is that both Covenant Theology and Dispensationalism (as logical systems of theology) seem to miss the boat when it comes to discerning the overall message and theme of Scripture. He suggests that the Gospel is the fulfillment of the promise given to Abraham regarding offspring. He says;
The preaching of the Gospel is nothing less than telling the story that (1) the promised seed of Abraham has finally come; (2) God has fulfilled, in Christ, all of the promises made to Abraham and his Seed; and (3) now those same promises are being fulfilled in all those that are united to that true Seed, Christ, by a living faith. (pg 67)
Without a doubt, all of God’s acts of redemption (including the redemption wrought in Christ) has a direct relationship to this promise made to Abraham. Reisinger considers the hermeneutical errors in the approach of both Dispensationalists and Covenant Theologians to be foundational. He says, “If our starting points are wrong, then everything that totally depends upon that foundation is also suspect.” (pg 6). So, you ask, “What is at stake? Who cares if Dispensationalists and Covenant Theologians have misunderstood the nature of the promises God made to Abraham and their fulfillment?” Consider what Reisinger has to say to this:
Dispensationalism cannot get Israel and the church together in any sense whatever, and Covenant Theology cannot get them apart. Dispensationalism cannot see that the church is the true Israel of God and the fulfillment of the promises that God made to Abraham and the fathers, and Covenant Theology cannot see that the church, as the body of Christ, did not, and simply could not, exist in reality and experience until the personal advent of the Holy Spirit on the Day of Pentecost. Dispensationalism insists that Israel and the church have totally different promises and destinies (one earthly and the other heavenly), and Covenant Theology insists that Israel and the body of Christ are equally the same ‘redeemed church under the same ‘covenant of grace’ and governed by the same identical ‘canon of conduct.’
Dispensationalism drives a wedge between the OT and the NT and never the twain shall they meet as specific promise (OT) and identical fulfillment (NT); and Covenant Theology flattens the whole Bible out into one covenant where there is no real and vital distinction between either the Old and New Covenants or Israel and the church. (pg 19)
So what is at stake? He continues; “We will never understand either the biblical history of redemption or the relationship between the two major covenants of Scripture” until we accurately understand the nature of the promises God made to Abraham and their fulfillment. (pg. 20) There is definitely more at stake than just a simple lack of intellectual understanding. Thus, it would be foolish (at the very least) to consider the debate waged by Reisinger to be a battle for speculative theology! A failure to understand the relationship between the covenants can result in a works-based, law-oriented pursuit of holiness (see pgs. 72-73), a false assurance of salvation (see pgs. 77-81); a blurring of the lines regarding which promises God has made that we can claim for ourselves (see pgs. 83-95), and a tearing apart of the “new humanity” created by God through the redeeming work of Jesus Christ (see Ephesians 2:11-22 and Colossians 3:9-11), a “new humanity” consisting of both Jews and Gentiles (see pgs. 104-105). The implications of both Covenant Theology and Dispensationalism are quite astounding, to say the least.
Conclusion (and a suggestion and a final word)
Without a doubt, this short book review does not do justice to the book. The importance of the discussion pertaining to the promises God made to Abraham is of utmost importance not just in the realm biblical studies, but also in the life of every believer. The study of the covenants of Scripture and how they relate to each other is arguably the most theologically and exegetically determinative studies in the Bible. If our foundational doctrine is bad, so will be almost everything else that flows out of it. If I were rating this book at Amazon.com I would definitely give it a full 5-star rating. Abraham’s Four Seeds is a must read for all those desiring to dig deep into God’s word. Abraham’s Four Seeds is a short, accessible book worthy of your time. The most wonderful aspect of this book is that Reisinger does not merely tear down the faulty foundations of Covenant Theology and Dispensationalism; he doesn’t leave the reader suspended in mid-air without an alternative. Reisinger surely does dismantle both systems of theology, but he then, as a master theologian, builds a firm, biblical theology in its place–a theology which keeps Jesus at the center of God’s redemptive work, provides the believer the needed tools for reading the Scriptures with accuracy, and motivates the believer to live Spirit-empowered lives to the glory of God.
I will caution you, however, to read the two appendices (in which he lays forth the basic tenets of both Covenant Theology and Dispensationalism) at the end of the book before delving into Chapter 1. In order to understand much of what Reisinger says you must understand what he is speaking against. After all, he defines what he considers to be a correct approach to the Scriptures by way of contrast. If you don’t get the contrast you will not be able to get an adequate view of his proposed solution. And it really doesn’t matter if you think you already know what Dispensationalism and Covenant Theology is. Reisinger is fair in his description, but you must understand how he views both Covenant Theology and Dispensationalism if you expect to follow him adequately. In other words, it will only help you if you start your journey through Abraham’s Four Seeds by reading the first two appendices first. Now get it and read it (discerningly, of course)!
If you want to buy this book, click here.
Finally, I must add that the passage which seems (at least to me) to most poignantly expose the faulty foundations of both Covenant Theology and Dispensationalism is Galatians 6:15; “For both circumcision and uncircumcision mean nothing; [what matters] instead is a new creation.” The children of the promise (see Galatians 4:21-31) are not evidenced by their physical lineage (which Dispensationalists argue) or by the faith of their parents (which Covenant Theologians argue), but rather by the regenerating work of the Holy Spirit in their own lives which results in a visible trust in Christ alone for salvation and repentance.
--------------------------------------------
Book Review: “Abraham’s Four Seeds” by Jimmy Snowden
[About the author: Jimmy Snowden serves as pastor for preaching and vision at Sovereign Grace Fellowship located in Boscawen, New Hamphshire. Visit his blog at BibleCreed.com or the church site at SovGraceNH.com]
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