Beyond Dispensations and Systems: The Beauty of Progressive Covenantalism
“And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.”
— Luke 24:27
🚧 This post is a brief detour from my usual red teaming and cybersecurity content to explore a theological topic close to my heart: hermeneutical frameworks and how we read the Bible as one unified story.
In theology—as in cybersecurity—structure matters. Just as a secure network architecture must be designed with clarity, intentionality, and a long-range purpose, so must our understanding of redemptive history. A poorly structured infrastructure leaves vulnerabilities open to attack. Likewise, a poorly structured theological framework can lead to confusion, disjointed interpretation, and ultimately a diminished view of Christ.
The way we frame the storyline of Scripture affects how we understand God’s character, the work of Christ, the identity of the church, and our mission in the world. If our theology is fragmented, our discipleship will be too. If we misunderstand the covenants, we will misread the cross.
In this post, I want to explore a theological framework that has profoundly shaped my understanding of the Bible’s unified narrative: Progressive Covenantalism. More than a middle ground between systems, it offers a compelling vision of how God’s purposes unfold across redemptive history. Along the way, I’ll compare it to two other influential frameworks—Covenant Theology and Dispensationalism—and explain why I believe Progressive Covenantalism offers the most biblically faithful and theologically integrated perspective.
This isn’t about abstract systems. It’s about the story of God, the exaltation of Christ, and how we as the church find our place in the drama of redemption.
What Is Progressive Covenantalism?
Progressive Covenantalism teaches that the Bible presents one unified story structured by a progressive unfolding of covenants, all of which find their fulfillment in Jesus Christ. Unlike theological systems that either flatten the biblical narrative into a single overarching covenant (like Covenant Theology) or fragment it into unrelated dispensations (like Dispensationalism), Progressive Covenantalism sees the covenants as organically developing stages in God’s redemptive plan.
Each major covenant—Adamic, Noahic, Abrahamic, Mosaic, Davidic, and New—is a distinct and meaningful step in God’s covenantal economy. Rather than being repetitive or disconnected, these covenants function as building blocks that escalate toward the final, climactic covenant: the New Covenant inaugurated by Jesus Christ.
The Adamic covenant establishes humanity’s role in creation and introduces the promise of redemption after the fall (Genesis 3:15).
The Noahic covenant preserves the world for redemption, providing a stable environment in which God’s plan can unfold (Genesis 9).
The Abrahamic covenant introduces the themes of land, seed, and blessing, anchoring God’s plan to a particular family and promising that through Abraham all nations will be blessed (Genesis 12, 15, 17).
The Mosaic covenant provides Israel with a law to govern their relationship with God and each other, functioning as both a guardian and a pointer to something greater (Galatians 3:24).
The Davidic covenant promises a king from David’s line who will reign forever, setting the stage for the arrival of the Messiah (2 Samuel 7).
The New Covenant, promised in Jeremiah 31 and fulfilled in Christ, brings forgiveness of sins, the indwelling Spirit, and a transformed heart—uniting Jew and Gentile into one people of God.
In Progressive Covenantalism, Christ is the goal and fulfillment of every covenant. He is the true offspring of Abraham, the true Israel, the obedient covenant-keeper, and the reigning Son of David. Through Him, all of God’s covenant promises become “yes and amen” (2 Corinthians 1:20).
This framework does not view the covenants as merely theological categories, but as God’s historical and relational means of revealing Himself and accomplishing redemption. The covenants are the backbone of the biblical story. Progressive Covenantalism helps us see them not as isolated episodes, but as a unified narrative culminating in Christ and continuing through the church until His return.
Progressive Covenantalism argues that God’s one redemptive plan is revealed progressively through the biblical covenants and is fulfilled in Christ and the new covenant.
— cf. Stephen Wellum, Systematic Theology
This framework is especially helpful for those who want to:
- Embrace the full storyline of Scripture
- Interpret the Old Testament in light of Christ
- Avoid artificial divisions between Israel and the Church
- Hold to a consistent Christ-centered hermeneutic
Covenant Theology: A Classical Reformed Perspective
Covenant Theology, particularly as articulated in the Reformed tradition, understands redemptive history through the lens of a singular overarching Covenant of Grace—a covenant God made to save His elect through faith in Christ. This overarching covenant is often paired with a pre-fall Covenant of Works, in which Adam was expected to obey God perfectly in order to attain life.
From this framework, all biblical covenants (Abrahamic, Mosaic, Davidic, and New) are considered administrations of the one Covenant of Grace. The theological emphasis is on continuity—particularly between Israel and the church. Thus, in Covenant Theology, the church is understood to be the New Israel, inheriting the promises given to the Old Testament people of God.
This continuity is also why infant baptism (paedobaptism) is upheld. Just as circumcision marked entry into the old covenant community, so baptism marks entry into the covenant community today—regardless of whether the individual has yet expressed personal faith. Children of believers are therefore included in the covenant and receive the sign of that covenant.
| Topic | Progressive Covenantalism | Covenant Theology |
|---|---|---|
| Unifying Theme | Christ through the covenants | Covenant of Grace |
| Israel & the Church | Distinct roles, united in Christ | Church = New Israel |
| Baptism | Credobaptism (believer’s baptism) | Either Paedobaptism (infant baptism) or Credeobaptism |
| Covenant Structure | Progressive, historical covenants | One covenant under different administrations |
| Hermeneutic | Christ-centered, typological | Christ-centered, typological |
While both views share a Christ-centered and typological reading of Scripture, Progressive Covenantalism seeks to preserve the unique contribution of each biblical covenant. It avoids collapsing all covenants into one or treating them as repetitive. Instead, it recognizes the covenantal progress toward fulfillment in Christ—emphasizing both the discontinuity between covenants and their organic unity.
Moreover, Progressive Covenantalism maintains a clear distinction between Israel and the church, without separating them into two peoples of God. Instead, it affirms that the promises made to Israel find their fulfillment in Christ, and those united to Him—Jew or Gentile—are heirs of those promises in the New Covenant community.
This framework offers a robust way to read the whole Bible as Christian Scripture—faithful to the text, centered on Christ, and deeply aware of the covenants through which God has made Himself known.
The Bible is not a story of repetition but of progression. Each covenant reveals more of God’s redemptive plan, culminating in the new covenant in Christ.
— cf. Stephen Wellum, Progressive Covenantalism
Progressive Covenantalism vs. Dispensationalism
Dispensationalism views redemptive history as unfolding through a series of distinct dispensations or eras, each representing a unique way in which God relates to humanity. Traditionally, dispensationalists identify seven dispensations—ranging from Innocence (in Eden) to the Millennial Kingdom. Each dispensation has its own test, failure, and divine judgment, culminating in a new arrangement.
A central feature of Dispensationalism is the sharp distinction between Israel and the Church. Israel is seen as God’s earthly people, with promises rooted in land, nationhood, temple worship, and political sovereignty. The Church, in contrast, is viewed as God’s heavenly people—created during a “Church Age” that was unforeseen in Old Testament prophecy. As such, many dispensationalists believe that the promises made to national Israel remain unfulfilled and will come to pass literally in the future. These include:
- A restored temple in Jerusalem
- A renewed sacrificial system
- A global, earthly kingdom ruled from Zion during the Millennium
These expectations are not symbolic but await literal fulfillment after the Church is removed via the rapture (in classic dispensationalism).
Key Scriptures Cited in Support:
Romans 11:26
“And in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob.’”Ezekiel 37:26–28
“I will make a covenant of peace with them… and I will set my sanctuary in their midst forevermore.”Zechariah 14:16
“Then everyone who survives of all the nations… shall go up year after year to worship the King, the Lord of hosts.”Revelation 20:1–6
“They came to life and reigned with Christ for a thousand years… Blessed and holy is the one who shares in the first resurrection!”
In contrast, Progressive Covenantalism teaches that all of God’s promises—whether to Israel or the nations—are fulfilled in Jesus Christ, who is the true Israel and the mediator of the new covenant. It affirms a unified people of God made up of Jew and Gentile in Christ, with the Church not replacing Israel but fulfilling Israel’s mission through Christ and the Spirit.
Key Scriptures Supporting This View:
Ephesians 2:14–16
“For he himself is our peace, who has made us both one… that he might create in himself one new man in place of the two.”Galatians 3:28–29
“There is neither Jew nor Greek… for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”Hebrews 8:6
“Christ has obtained a ministry… as much more excellent than the old as the covenant he mediates is better.”2 Corinthians 1:20
“For all the promises of God find their Yes in him.”Acts 15:14–17
James applies Amos 9 to the inclusion of the Gentiles into God’s people, showing continuity and fulfillment in the church.
Progressive Covenantalism, by contrast, affirms that all of God’s promises find their fulfillment in Jesus Christ, who is the true Israel and the center of the kingdom of God. Through Christ, both Jew and Gentile become one people of God—not by erasing Israel, but by fulfilling its purpose in the formation of a new covenant community. It embraces an “already–not yet” vision of the kingdom: inaugurated through Christ’s first coming and awaiting consummation at his return.
| Topic | Progressive Covenantalism | Dispensationalism |
|---|---|---|
| View of History | Unified story through covenants | Divided into distinct dispensations |
| Israel & the Church | One people of God, united in Christ | Two distinct peoples with separate destinies |
| Kingdom | Already–not yet, fulfilled in Christ | Future literal kingdom for national Israel |
| Hermeneutic | Christ-centered, typological fulfillment | Literal-grammatical-historical |
“The church is not a parenthesis in God’s plan. It is the fulfillment of what God always intended through Israel—brought to pass in Christ.”
— cf. Stephen Wellum, Kingdom through Covenant
Why It Matters
Progressive Covenantalism gives us a way of reading Scripture that:
Honors the unfolding structure of God’s revelation
Rather than imposing a one-size-fits-all framework onto the Bible, it recognizes the progression from promise to fulfillment—from Adam to Christ, from the old covenant to the new. Each covenant builds upon the last, culminating in the gospel.Takes typology and fulfillment seriously
Types and shadows are not abandoned—they are fulfilled. The tabernacle, temple, priesthood, and sacrifices all find their true meaning in Jesus (Hebrews 9–10). This means we don’t discard the Old Testament; we interpret it through the lens of Christ.Helps us apply the whole Bible to our lives without flattening distinctions
We are not under the Mosaic law, yet we are shaped by it. We are not Israel, yet we are grafted into God’s covenant promises through Christ (Romans 11). This framework avoids both legalism and lawlessness by locating us within God’s redemptive trajectory.Anchors our ethics, ecclesiology, and mission in the gospel of Christ
Our identity as the church flows from our union with Christ, not ethnic or national lineage. Baptism, church membership, evangelism, and global mission are not innovations—they are expressions of God’s unfolding covenant plan through the Spirit-empowered people of Christ.
This framework shapes how we see:
- The Law: As a covenantal guide pointing us to Christ, now fulfilled and transformed in the new covenant.
- The Church: As the new covenant people, born not by ethnicity but by the Spirit, unified across Jew and Gentile.
- Baptism: As a sign of personal faith and union with Christ, given to believers, not infants.
- Mission: As the outworking of God’s promise to bless all nations through Abraham’s offspring—fulfilled in Christ and extended through his body, the church.
Progressive Covenantalism helps us read Leviticus and Isaiah as Christian Scripture—not merely historical documents or moral examples, but as part of the living, unfolding drama of redemption that reaches its climax in Jesus.
It teaches us to locate our place in God’s story with both reverence and relevance.
“For whatever was written in former days was written for our instruction, that through endurance and the encouragement of the Scriptures we might have hope.”
— Romans 15:4
A Personal Word
As someone who thinks daily about systems, interdependencies, and clarity of design, I find Progressive Covenantalism compelling because it tells the whole story of Scripture without collapse or confusion.
It doesn’t force artificial uniformity on the covenants, nor does it pit them against each other. Instead, it recognizes their diversity and progression—each covenant building upon the last, advancing the redemptive mission of God. It allows the Bible to speak with its own rhythm, texture, and unfolding momentum, while keeping Christ at the center of it all.
This framework gives me confidence that every part of Scripture matters—not just as historical background, but as revelation pointing to the One who fulfills it. The genealogies, the Levitical codes, the Davidic promises, the prophetic visions—they’re not disconnected pieces. They’re building blocks in God’s architectural plan to bring us home.
Progressive Covenantalism also makes room for tension and mystery—what theologians call the “already–not yet.” Christ has come, and yet we await the full realization of His kingdom. We are redeemed, and yet we still groan. We are seated with Christ in the heavenlies, and yet we still walk through the wilderness. This tension doesn’t confuse me—it helps me live with hope.
Ultimately, I believe this framework reflects the beauty and coherence of God’s plan: a movement toward dwelling with His people through Christ, across time, across covenants, and across cultures.
“Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.”
— Revelation 21:3
That’s the story. That’s the hope. That’s the mission.
Recommended Reading & References
Stephen Wellum & Brent Parker (Eds.), Progressive Covenantalism (B&H Academic, 2016): A collection of essays introducing and defending Progressive Covenantalism as a biblical-theological alternative to Covenant and Dispensational frameworks.
Stephen Wellum & Peter Gentry, Kingdom through Covenant (Crossway, 2012; 2nd ed. 2021): A foundational work that develops a covenantal framework for understanding the entire storyline of the Bible centered in Christ.
Stephen Wellum, Systematic Theology (Zondervan, 2024): A robust systematic theology that reflects Wellum’s Progressive Covenantal approach, grounding doctrine in the unfolding biblical narrative.
Gregg Allison, Historical Theology (Zondervan, 2011): A survey of how key doctrines have developed throughout church history, including insights on covenant theology and dispensationalism.
Louis Berkhof, Systematic Theology (Eerdmans, 1996): A classic text representing traditional Covenant Theology within the Reformed tradition.
Michael Horton, Introduction to Covenant Theology (Westminster Seminary California, 2006): A concise and clear primer on Covenant Theology from a Reformed perspective, emphasizing God’s covenantal dealings across redemptive history.
Progressive Covenantalism and New Covenant Theology — The Gospel Coalition: A helpful essay exploring the distinctions and overlaps between Progressive Covenantalism and New Covenant Theology.
Time Periods in the Bible: Review — Study Driven Faith: An accessible summary of various theological timelines and systems, including dispensational and covenantal views.
1689 London Baptist Confession of Faith: Also known as the Second London Confession (adopted 1689), this statement articulates Reformed Baptist theological distinctives, including believer’s baptism and Baptist covenant theology.
Westminster Confession of Faith: The 1646 confession produced by the Westminster Assembly, foundational for Reformed and Presbyterian denominations, articulating the Covenant of Works, Covenant of Grace, church polity, sacraments, and sovereignty of God.